File spoon-archives/heidegger.archive/heidegger_1998/heidegger.9802, message 73


Date: Mon, 16 Feb 1998 18:01:58 +0100
Subject: Re: Sein und Seiendes
From: artefact-AT-t-online.de (Michael Eldred)


Cologne, 16 February 1998

Eugene Pavlov schrieb:
> The passage is from page 27 (par. 7) - Die Abhebung des Seins vom
> Seienden und die Explikation des Seins ist Aufgabe der Ontologie. I have two
> questions - Why MH is saying that there a need for Abhebung des Sein vom
> Seienden? What terms do you English-speakers have for Sein and Seienden? Does
> die Abhebung is in any way related to Hegel's das Aufheben (in Russian it
> looks like - terms are close in meaning)? If any German would explain the
> difference (linguistic, not philosophical) between Sein and Seienden, that
> would be great. Are there any Greek terms behind Sein and Seiendes?

Gene, "Abhebung" means putting or raising Sein into relief against Seiendes, 
thus opening up the difference between the two, just as a figure is raised 
against its ground in a relief and can thus be seen. It should not be confused 
with the Hegelian term 'Aufhebung' which means raising to a higher level and 
preserving at the same time. 'Aufhebung' is the movement of the concept. 
'Abhebung' aims at throwing the phenoemena themselves into relief. Heidegger 
also talks of an Abhebung in the sense of throwing a genuine phenomenological 
thinking-through into relief against traditional metaphysical views so that they 
can be keep apart and not confused with each other. The 'raising' or 'elevating' 
is common to both terms, however. 

'Sein' is the infinitive of 'to be', and is thus translated as the verbal 
substantive 'being' in English. 'Seiendes' is a participial substantive meaning 
'beings in general'. 'Das Seiende' (singular!) is 'beings in general' (plural) 
in English. There are the same parts of speech in Greek behind the German Sein = 
_einai_, and das Seiende = _to on_, but there is the participial 
substantive _ousia_ from the feminine participle _ousa_ in Greek, which also 
means 'being' (or, strictly speaking, 'being-ness', 'Seiend-heit', as the ending 
_-ia_ suggests). 'To on' is often used interchangeably in Greek texts
for both being and beings, so there is risk of confusion. (The ontological 
difference was left unthought in Greek thinking.)

Michael
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